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 *tion that apologists in England (and be it observed that I do not quarrel with the conception of apologetic theology) frequently indulge in general statements as to the bearings of recent discoveries, which are only half true? The opponents of whom they are thinking are long since dead; it is wasting time to fight with the delusions of a past age. No one now thinks the Bible an invention of priestcraft; that which historical critics doubt is the admissibility of any unqualified assertion of the strict historicalness of all the details of all its component parts. This doubt is not removed by recent archæological discoveries, the critical bearings of which are sometimes what neither of the critical schools desired or expected. I refer especially to the bearings of Assyrian discoveries on the date of what are commonly called the Jehovistic narratives in the first nine chapters of Genesis. I will not pursue this subject further, and merely add that we must not too hastily assume that the supplement hypothesis is altogether antiquated.

The results of the anticipated revolution in our way of looking at the Pentateuch strike me as fourfold. (1) Historically. The low religious position of most of the pre-Exile Israelites will be seen to be not the result of a deliberate rebellion against the law of Jehovah, the Levitical laws being at any rate virtually non-existent. By this I mean, that even if any large part of those laws go back to the age of Moses they were never thoroughly put in force, and soon passed out of sight. Otherwise how can we account for this, among other facts, that Deuteronomy, or the main part of it, is known in the reign of Josiah as 'the law of Moses'? We shall also, perhaps, get a deeper insight into the Divine purpose in raising up that colossal personage who, though 'slow of speech,' was so mighty in deed I mean Moses—and shall realise those words of a writer specially sanctioned by my own university: 'Should we have an accurate idea of the purpose of God in raising up Moses, if we said, He did it that He might communicate a revelation? Would not this be completely to misunderstand the principal end of the mission of Moses, which was the establishment of the theocracy, and in so far as